"And I beheld, and heard the voice of one eagle flying through the midst of heaven, saying with a loud voice: Woe, woe, woe to the inhabitants of the earth....[Apocalypse (Revelation) 8:13]

Sunday, March 25, 2018

PRIDE: THE ROOT OF ALL SIN by the Priests of the Congregation of St. Paul, 1893

PRIDE: THE ROOT OF ALL SIN by the Priests of the Congregation of St. Paul, 1893

"He that exalteth himself shall be humbled, and he

that humbleth himself shall be exalted."--St. Luke xiv. 11.

THE ROOT OF ALL SIN

by the Priests of the Congregation of St. Paul, 1893

There is a place in
the Atlantic Ocean which sailors call the "Devil's Hole." Contrary
currents hurl their torrents upon each other there, causing such
commotion in the waters that navigation is always difficult. If you ever
passed over it when the weather was good, you wondered why the sea was
so rough and the ship rocked so much. If you asked one of the seamen for
an explanation of this strange phenomenon, he answered you: "This is
the Devil's Hole; the currents meet here."

In the voyage
of life, my dear brethren, there is a " Devil's Hole" in our track. It
is the abyss of pride. Like the whirlpool, it is very much hidden; the
appearances are all fair, and this makes the danger all the greater. You
are, when swayed by pride, unconscious of the condition of your soul.
You feel disturbed and blinded as to its cause. Envy and hatred rise up
in your heart, but you do not see their hideousness because, forsooth,
your self-conceit or self-will has been offended by those who are wiser
and better than you, and this galls you. You can't have your own way,
and you are sad. You want to rule, and because you cannot you fancy
yourself wronged. The whole difficulty is simply this: You have too good
an opinion of yourself. Now, when you come to look seriously into your
own heart, are you not forced to acknowledge this? Is not this the root
of the whole evil? When you begin to understand and realize this, and
try to conquer self-esteem, you become tranquil and find peace. Your
passion subsides.

St. Bernard
says that in order to cure pride we should reflect upon three questions:
'' First, what was I before I was created? Absolute nothingness. And in
what state did I come into the world? It was as a poor, helpless infant
that would have perished but for the care of others. 'I was conceived
in iniquity,' and have I not committed countless actual sins?'' What
consideration can teach humility better than this? Ah, yes! if we would
escape from the " Devil's Hole," the abyss of pride, we must constantly
be mindful of our own nothingness.

Secondly, St.
Bernard asks again: "What am I now? I am one subject to a thousand ills.
My soul inhabits a tenement of clay which may be dissolved in a moment.
I am surrounded by temptations on every side. I am in danger of losing
God's grace at any time. What reason have I for trusting in myself? What
cause for self-exaltation? There is, instead, reason for constant fear
and trembling. I am such a weak vessel that only Divine Omnipotence can
prevent me from sailing to my destruction."

Thirdly, "What
shall I be?" continues St. Bernard. "I shall be, perhaps, before I am
aware of it, in eternity. The earth will soon claim my body, which was
formed from its slime. And my soul, whither will it go? Before the
Divine Judge, who will demand an account of every idle word." These
three considerations, What was I? What am I? Where shall I be? most
clearly teach us the necessity of humility.

But we have,
besides these reflections on our own misery, the example of our Divine
Saviour to teach us humility. He came down upon the earth to cure men of
pride. The world was filled with it. Greatness, men had come to
believe, was in the palace of the Caesars, but the stable of Bethlehem
proves the contrary. The form of a servant was what the God-Man
took--not that of the ruler. Instead of honor He had ignominy, and with
the most humiliating of all the punishments which the world could
inflict--crucifixion--He suffered death to remove that curse of pride.

The saints
have made it the chief object of their lives to imitate and share in the
humiliations of Jesus Christ. His Blessed Mother stood at the foot of
the cross and suffered crucifixion of soul. St. John, who understood
better than the other Apostles the divinity of Jesus, witnessed with
sorrow, faith, and love His humiliating death. There is a tradition that
St. Peter once started to leave Rome, but not far from the city's gate
he met our Lord going towards the city. The Apostle asked the Lord where
He was going. "I am going to Rome to be crucified again," said Jesus.
St. Peter cried out, "No, you shall not," and went back to die himself
for his Master. To-day in Rome one sees a sanctuary which has been
erected to mark the place of this apparition, and you have only to look
from this spot to the dome of St. Peter's Church to understand the fruit
of the humility of the Prince of the Apostles. The lives of all the
faithful in the Church point to this virtue as a straight way to heaven.

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St. Bernard:

Go forth confidently then, you knights, and repel the foes of the cross of Christ with a stalwart heart. Know that neither death nor life can separate you from the love of God which is in Jesus Christ, and in every peril repeat, "Whether we live or whether we die, we are the Lord's." What a glory to return in victory from such a battle! How blessed to die there as a martyr! Rejoice, brave athlete, if you live and conquer in the Lord; but glory and exult even more if you die and join your Lord. Life indeed is a fruitful thing and victory is glorious, but a holy death is more important than either. If they are blessed who die in the Lord, how much more are they who die for the Lord!

How secure, I say, is life when death is anticipated without fear; or rather when it is desired with feeling and embraced with reverence! How holy and secure this knighthood and how entirely free of the double risk run by those men who fight not for Christ! Whenever you go forth, O worldly warrior, you must fear lest the bodily death of your foe should mean your own spiritual death, or lest perhaps your body and soul together should be slain by him.

Indeed, danger or victory for a Christian depends on the dispositions of his heart and not on the fortunes of war. If he fights for a good reason, the issue of his fight can never be evil; and likewise the results can never be considered good if the reason were evil and the intentions perverse. If you happen to be killed while you are seeking only to kill another, you die a murderer. If you succeed, and by your will to overcome and to conquer you perchance kill a man, you live a murderer. Now it will not do to be a murderer, living or dead, victorious or vanquished. What an unhappy victory--to have conquered a man while yielding to vice, and to indulge in an empty glory at his fall when wrath and pride have gotten the better of you!

But what of those who kill neither in the heat of revenge nor in the swelling of pride, but simply in order to save themselves? Even this sort of victory I would not call good, since bodily death is really a lesser evil than spiritual death. The soul need not die when the body does. No, it is the soul which sins that shall die.

The knight of Christ, I say, may strike with confidence and die yet more confidently, for he serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God's minister, for the punishment of evildoers and for the praise of the good. If he kills an evildoer, he is not a mankiller, but, if I may so put it, a killer of evil. He is evidently the avenger of Christ towards evildoers and he is rightly considered a defender of Christians. Should he be killed himself, we know that he has not perished, but has come safely into port.

Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory.

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Saint Athanasius

"May God console you! ... What saddens you ... is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith?The true Faith, obviously. Who has lost and who has won in the struggle – the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way ..."You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your Faith, beloved Brothers. And we believe that God will give us our churches back some day. "Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astray. Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ."